Esnoga Bet Emunah

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Three and 1/2 year Lectionary Readings

Second Year of the Reading Cycle

Ab 13, 5767 – July 27/28, 2007

Fifth Year of the Sh’mita Cycle

 

Candle Lighting and Havdalah Times

 

San Antonio, Texas, U.S.                                            Brisbane, Australia:

Friday, July, 27, 2007 – Candles at: 8:12 PM                    Friday, July 27, 2007 – Candles at: 4:48 PM

Saturday, July 28, 2007 – Havdalah 9:08 PM                   Saturday, July 28, 2007 – Havdalah 5:53 PM

 

Atlanta, Georgia, U.S.                                                             Singapore, Singapore

Friday July 27, 2007 – Candles at 8:24 PM                      Friday, July 27, 2007 – Candles at: 6:58 PM

Saturday, July 28, 2007 – Havdalah 9:23 PM                   Saturday, July 28, 2007 – Havdalah 7:49 PM

 

For other places see: http://chabad.org/calendar/candlelighting.asp

 

Shabbat Nahamu – 1st Sabbath of “Our Consolation”

1st Sabbath of the Consolation of Israel

 

Coming Festivity: “Tu B’Ab” – Ab 15 – Evening July 29-30

For further study see: http://www.betemunah.org/tubav.doc

   

Shabbat

Torah Reading:

Weekday Torah Reading:

אִישׁ עַל-דִּגְלוֹ

 

 

“Ish Al-Dig’lo”

Reader 1 – B’midbar 2:1-4

Reader 1 – B’midbar: 3:1-4

“[Every] man by his own banner”

Reader 2 – B’midbar 2:5-9

Reader 2 – B’midbar: 3:5-7

“[Cada] varón junto a su bandera”

Reader 3 – B’midbar 2:10-13

Reader 3 – B’midbar: 3:8-10

B’midbar (Num.) 2:1-34

Reader 4 – B’midbar 2:14-17

 

Ashlamatah: Isaiah 55:13 – 56:8

Reader 5 – B’midbar 2:18-24

 

Special Ashlamatah: Isaiah 40:1-26

Reader 6 – B’midbar 2:25-31

Reader 1 – B’midbar: 3:1-4

Psalm 91

Reader 7 – B’midbar 2:32-34

Reader 2 – B’midbar: 3:5-7

 

      Maftir – B’midbar 2:32-34

Reader 3 – B’midbar: 3:8-10

N.C.: Matityahu 19:3-9

                   Isaiah 40:1-26

 

 

 

Roll of Honor:

 

This Torah commentary comes to you courtesy of His Honor Paqid Adon Hillel ben David and most beloved family, and that of Her Excellency Giberet Sarai bat Sarah and beloved family, as well as that of His Excellency Adon Barth Lindemann and beloved family and that of His Excellency Adon John Batchelor and beloved wife, and that of His Excellency Adon Ezra ben Abraham and his beloved wife Giberet Karmela bat Sarah. For their regular and sacrificial giving, providing the best oil for the lamps, we pray that G-d’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael, amen ve amen! Also a great thank you to all who send comments to the list about the contents and commentary of the weekly Seder.

 

If you want to subscribe to our list and ensure that you never lose any of our commentaries, or would like your friends also to receive this commentary, please do send me an E-Mail to ravybh@optusnet.com.au with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!

 

 

This Torah Seder Commentary is dedication to His Honor Rosh Paqid Adon Hillel ben David on occasion of his birthday. We wish him long life, good health, much wisdom, understanding and knowledge of heaven’s most perfect will, ample blessings and much prosperity in all of his endeavors, together with all Yisrael, amen ve amen!

 

 

Rashi & Targum Pseudo Jonathan for:

B’Midbar (Numbers): 2:1-34

 

RASHI

TARGUM PSEUDO JONATHAN

1.  Adonai spoke to Moshe and to Aharon, saying;

1. And the Lord spoke with Mosheh and with Aharon, saying:

2. Each man at his own banner, with the insignia of their fathers' houses shall B’ne Yisrael encamp, at a distance around the Tent of Meeting they shall encamp.

2. Every man of the Bene Yisrael will encamp by his standard, by the ensign which is signified upon the standards of their fathers' house over against the tabernacle of ordinance will they encamp round about. The length of the camp of Israel will be twelve miles, and its breadth twelve miles.

3. Those whose camp is in the forefront, on the eastern side is the camp of the banner of Yehudah according to their divisions, and the leader of the sons of Yehudah is Nachshon the son of Aminadav.

3. And they who encamp eastward to the sunrise will be of the standard of the camp of Jehudah by their hosts, spreading over four miles. And his standard will be of silk, of three colors, corresponding with (those of) the precious stones which are in the breastplate,--sardius, topaz, and carbuncle; and upon it will be expressed and set forth the names of the three tribes of Jehudah, Issakar, and Zebulon; and in the midst will be written : Arise, O Lord, and let Your enemies be scattered, and Your adversaries be driven away before You; and upon it will be set forth the figure of a young lion. And the Rabba of the Bene Jehudah will be Nachshon bar Amminadab.

4. Its division and their numbers is seventy-four thousand six hundred.

4. And the sum of the hosts of that tribe was seventy‑four thousand six hundred.

5. Those who camp along with him are; the tribe of Yissachar, and the leader of the sons of Yissachar is Netanel the son of Tzu'ar.

5. And they who encamp next by him will be the tribe of Issakar, and the Rabba appointed over the host of the Bene Issakar, Nathaniel bar Zuar:

6. Its division and its numbers is fifty-four thousand four hundred.

6. and the sum of the host of the tribe fifty‑four thousand four hundred.

7. The tribe of Zevulun, and the leader of the sons of Zevulun is Eliav the son of Cheilon.

7. The tribe of Zebulon,--the Rabba, Eliab bar Chelon;

8. Its division and its numbers is fifty-seven thousand four hundred.

8. the number, fifty‑seven thousand four hundred.

9. The total numbers for the encampment of Yehudah is one hundred eighty-six thousand four hundred according to their divisions, [and] they travel [in the] first [position].

9. All the numbered ones of the camp of Jehudah, one hundred and eighty‑six thousand four hundred, by their hosts; they will go forward in front.

10. The banner of the camp of Reuven is on the south side, according to their divisions, and the leader of the sons of Reuven is Elitzur the son of Shdeiur.

10. (By) the standard of the camp of Reuben they, will encamp southward by their hosts, spreading over four miles. And his standard will be of silk, of three colors, corresponding with (those of) the precious stones that are in the breastplate, azmorad, sapphire, and adamant: on it will be expressed and set forth the names of the three tribes of Reuben, Shimeon, Gad; and in the midst of it be written, Hear, Israel, the Lord our God is One; and upon it will be set forth the figure of a stag. Some would have thought there should have been upon it the figure of a young ox; but Mosheh the prophet altered it, that the sin of the calf might not be remembered against them. And the Rabba set over the host of the tribe Reuben was Elizur bar Shedeur.

11. Its divisions and its numbers is forty-six thousand five hundred.

11.

12. Those who camp along with him are; the tribe of Shimon, and the leader of the tribe of Shimon is Shlumiel the son of Tzurishadai.

12.

13. Its division and their numbers is fifty-nine thousand three hundred;

13. And his host and the numbered of his tribe were fifty‑nine thousand three hundred.

14. The tribe of Gad, and the leader of the sons of Gad is Elyasaf the son of Re'uel.

14. The tribe of Gad: the Rabba set over the host of the tribe of the Beni Gad was Eljasaph bar Dehuel.

15. Its division and their numbers is forty-five thousand six hundred fifty.

15. And his host and the number of his tribe, forty‑five thousand six hundred.

16. The total numbers for the encampment of Reuven is one hundred fifty-one thousand four hundred and fifty, according to their division, and they travel [in the] second [position].

16. All the sum of the numbered ones of the camp of Reuben, one hundred and fifty one thousand four hundred and fifty by their hosts; and they went forward secondly,

17. The Tent of Meeting will travel [along with] the camp of the Levites in the center of the [other] camps, just as they camp so shall they travel, each man in his place according to their [various] banners.

17. But the tabernacle will go with the host of the Levites, in the midst of their host; and their camp spreads over four miles, in the midst are they to be: as they encamp, so will they go, every man going in his appointed place, by their standard.

18. The banner of the camp of Ephraim, according to their divisions is on the west side, and the leader of the sons of Ephraim is Elishamah the son of Amihud.

18. The camp of Ephraim by the standard of their hosts will pitch on the west; their camp spreads over four miles; and their standard is of silk of three colors, corresponding with the precious stones in the breastplate, ligure, agate, and amethyst; and upon it expressed and set forth the names of the three tribes, Ephraim, Menasheh and Benjamin, having written in the midst, And the Cloud of the Lord was over them, in the going forward of the host; and upon it was set forth the figure of a young man. And the Rabba set over the tribe of Ephraim, Elishama bar Ammihud;

19. Its division and their numbers is forty-thousand five hundred.

19. and the sum of his host, forty thousand five hundred.

20. Along with him are; the tribe of Menashe, and the leader of the sons of Menashe is Gamliel the son of Pedahtzur.

20. And next to him were the tribe of Menasheh: the Rabba, Gamliel bar Pedashur;

21. Its division and their numbers is thirty-two thousand two hundred.

21. their number, thirty‑two thousand two hundred.

22. The tribe of Binyamin, and the leader of the sons of Binyamin is Avidan the son of Gid'oni.

22. Of the tribe of Benjamin the Rabba was Abidan bar Gideoni,

23. Its division and their numbers is thirty-five thousand four hundred.

23. and the number of his host thirty-five thousand four hundred.

24. The total numbers for the camp of Ephraim is one hundred eight thousand one hundred according to their divisions, and they travel [in the] third [position].

24. The Sum of the camp of Ephraim was one hundred and eight thousand one hundred; and they went forward thirdly.

25. The banner of the camp of Dan is on the north side according to their divisions, and the leader of the sons of Dan is Achiezer the son of Amishadai.

25. The standard of the camp of Dan will be to the north with their hosts; and the space of their camp will spread over four miles. His standard will be of silk of three colors, corresponding with the stones in the breastplate, chrysolite, beryl, and jasper; in it will be expressed and set forth the names of the three tribes, Dan, Naphtali, and Asher; and upon it will be expressed: And in his encampment will he say, Return, O Lord, and dwell in Your glory in the midst of the myriads of Israel; and upon it will also be set forth the figure of a basilisk serpent. (Gen. xlix. 17.) The Rabba set over the hosts of Dan was Achiezer bar Aminishaddai,

26. Its division and their numbers is sixty-two thousand seven hundred.

26. and the number of his tribe sixty‑two thousand seven hundred.

27. Those who camp with him are; the tribe of of Asher, and the leader of the sons of Asher is Pagi'el the son of Achran.

27. They who encamp next to him will be the tribe of Asher; the Rabba was Paghiel bar Achran,

28. Its divisions and their numbers is forty-one thousand five hundred.

28. and the numbers forty‑one thousand five hundred.

29. The tribe of Naftali, and the leader of the sons of Naftali is Achira the son of Einan.

29. Of the tribe Naphtali, the Rabba, Achira bar Enan;

30. Its divisions and their numbers is fifty-three thousand four hundred.

30. and the numbers, fifty‑three thousand four hundred.

31. The total numbers for the encampment of Dan is one hundred fifty-seven thousand six hundred and they travel [in the] last [position] according to their [various] banners.

31. The sum of the hosts of Dan was one hundred and fifty-seven thousand six hundred: and these went forward last with their ensigns.

32. These are the numbers of B’ne Yisrael according to their fathers' houses. The total numbers of the camps according to their divisions is six hundred three thousand five hundred fifty.

32. This is the amount of the numbers of the Bene Yisrael, according to the house of their fathers; all the sums of the camps by their hosts were six hundred and three thousand five hundred and fifty.

33. The Levites were not counted among B’ne Yisrael just as Adonai commanded Moshe.

33. But the Levites were not numbered among the sons of Israel, as the Lord commanded Mosheh.

34. B’ne Yisrael did all which Adonai commanded Moshe, so they camped according to their [various] banners and so they traveled, each man with his family according to his fathers' house.

34. And the sons of Israel did according to all that the Lord commanded Mosheh; so did they encamp by their standards, and so went they forward, every man with his family by the house of his fathers.

 

 

 

Midrash B’Midbar Rabba to Numbers  2:1-34

 

1. AND THE LORD SPOKE UNTO MOSES AND UNTO AARON, SAYING (Num. II, 1). In eighteen passages you find Moses and Aaron placed on an equal footing (i.e. the divine communication was made to both alike); to this the Eighteen Benedictions correspond (the reason, was that Moses and Aaron were both instruments of Israel's deliverance, which would not have been effected without their prayers, hence the daily Prayer was likewise divided into Eighteen Benedictions.). From the three Patriarchs you derive the fixed ritual of praying three times a day. Abraham instituted morning prayer, as it is said, And Abraham got up early in the morning to the place where he had stood, etc. (Gen. XIX, 27), and ‘standing’ signifies prayer, as it is said, Then stood up Phinehas, and prayed [English Version: ‘wrought judgment’] (Ps. CVI, 30). Isaac instituted afternoon prayer, as it is said, And Isaac went out to meditate in the field at eventide (Gen. XXIV, 63), and ‘meditation’ signifies prayer; as it is said, A prayer of the afflicted, when he faints, and pours out his meditation (E.V.: complaint) before the Lord (Ps. CII, I). Jacob instituted evening prayer, as it is said, And he lighted (wayyifga’) upon the place, etc. (Gen. XXVIII, 11), and pegi'ah signifies prayer, as it is said, Therefore pray not you for this people ... neither make intercession (tifga’ - all three are from the root paga’) to Me (Jer. VII, 16). In eighteen passages Moses and Aaron are conjoined, thus giving a hint for the Eighteen Benedictions which correspond to the eighteen references to the Divine Name occurring in the shema’ and in [the Psalm commencing,] A Psalm of David: Ascribe unto the Lord, O you sons of might (Ps. XXIX, 1). The three Patriarchs, then, introduced the custom of praying three times a day, while from Moses and Aaron and from the above-mentioned references to the Divine Name we infer that eighteen benedictions [must be said].

 

2. EVERY MAN WITH HIS OWN STANDARD, etc. (Num. II, 2). Thus it says, We will shout for joy in Your salvation, and in the name of our God we will set our standards, etc. (Ps. XX, 6). Israel said to the Holy One, blessed be He: ‘Behold, we are shouting for joy in Your salvation, for what You have wrought for us has been for Your name.’ Hence, ‘We will shout for joy in Your salvation,’ [even as it is written], the Lord saved (wayyosha’) Israel that day (Ex. XIV, 30), where the text has wayyiwwasha’ (and the Lord was saved): It was Israel that was being redeemed and, as it were, God Himself was being redeemed. [The idea is: we will shout for joy because You are saved; the second verse is similarly understood: And the Lord was saved with Israel that day. Through Israel's redemption God's name is exalted, and that is figuratively looked upon as though He Himself received salvation. It does not say, for Your salvation is near, but ’for My salvation’ is near: God said to Israel: 'If you have no merit, I will do it for My own sake, as it were, for as long as you are in distress I am with you in this distress.’] ‘And in the name of our God we will set our standards,’ for the Holy One, blessed be He, fixed His name in our name [e.g. the word el ‘God’ in ‘Isra-el’] and organized us under standards; as it is said, EVERY MAN WITH HIS OWN STANDARD (Num. II, 2).

 

3. With great love did the Holy One, blessed be He, love them, forasmuch as He organized them under standards like the ministering angels, so that they might be easily distinguished. Whence do we know that this was a sign of love? Because Solomon says: He has brought me to the house of wine, and his standard over me is love (S.S. II, 4). R. Abbahu expounding said: What is taught by the text, ‘He has brought me to the house of wine,’ etc.? [What is the connection between ‘the house of wine’ and ‘his standard’?] Let me illustrate from the case of a rich man who possessed a storehouse full of wine. When he went in to examine it he found it all turned to vinegar. As he was about to leave the storehouse he lighted upon a solitary barrel of good wine, so he thought, ‘This is worth as much to me as the whole storehouse full.’ So the Holy One, blessed be He, created seventy nations, and in none of these did He find pleasure save in Israel, as it is said, ‘He has brought me to the house of wine (yayin) [alluding to the seventy nations] and the numerical value of yayin is seventy: yod, 10; yod, 10; nun, 50; total, 70; and out of all those, ‘His standard over me is love.’ R. Judah said, ‘He has brought me to the house of wine’ means ‘to the great wine-cellar’, that is, Sinai, where Moses taught us the Torah (which is compared to wine) which can be expounded in forty-nine different ways, [as indicated by the numerical value of] ‘wediglo (and his standard) over me is love’. R. Hanina said: In times past any one who pointed with his finger at the Emperor's likeness was put to death; now, however, children go to the house of study and point to the Divine Names with the finger, yet God says, ‘wediglo (and his standard over me) is love’; that is, even his finger (wegodlo) [a play on words: the ‘house of wine’ will thus refer to the house of study] over Me is love.

 

R. Issachar, expounding the text, ‘And his standard (wediglo) over me is love,’ said: Even if a man, while sitting and studying the Torah rambles (medalleg) from law to law and from verse to verse, the Holy One, blessed be He, says, ‘He is dear to me, "wediglo (and his standard) over me is love"’; that is, ‘his rambling (wedilugo) over Me is love.’ Another exposition: ‘And his standard over me is love.’ The Holy One, blessed be He, says: ‘The nations have standards, but I love none save the standard of Jacob’; that is the meaning of the text, ‘And his standard over me is love.’

 

Another exposition of the text, ‘He has brought me to the house of wine.’ When the Holy One, blessed be He, revealed Himself upon Mount Sinai, twenty-two thousands angels descended with Him, as it is said, The chariots of God are two myriads, two thousands (E.V. ‘are myriads, even thousands upon thousands’); the Lord is among them at Sinai (E.V. ‘as in Sinai’), in holiness (Ps. LXVIII, 18), and they were all arrayed under separate standards, as it is said, Marked out by standards from among myriads (S.S. V, 10). When Israel saw them arrayed under separate standards they began to long for standards, and said, ‘O that we also could be ranged under standards like them!’ Therefore it is said, ‘He has brought me into the house of wine,’ and this refers to Sinai, upon which was given the Torah which has been likened to wine: And drink of the wine which I have mingled [hese words are spoken by Wisdom, which the Sages hold to be synonymous with the Torah] (Prov. IX, 5). Thus, ‘into the house of wine’ is explained as referring to Sinai. ‘And his standard over me is love’ [is explained as follows]: They said, ‘O that He would show great love for me’; and this is also expressed in the text, ‘We will shout for joy in Your salvation, and in the name of our God we will set up our standards.’ Said the Holy One, blessed be He, to them, ‘How eager you are to be arranged under standards; as you live, I will fulfill your desire!’ as we read, The Lord will fulfill all your petitions (Ps. XX,6). The Holy One, blessed be He, immediately informed Israel by telling Moses, 'Go, arrange them under standards as they have desired.’

 

4. EVERY MAN WITH HIS OWN STANDARD, ACCORDING TO THE ENSIGNS (Num. II, 2). It is in allusion to this that Scripture writes: Who is this that looks forth as the dawn, fair as the moon, clear as the sun, terrible as an army with standards (S.S. VI, 10). Holy and grand indeed were Israel beneath their standards! All the nations looked at them with rapt attention and wonder, thinking, ‘Who is this that looks forth,’ etc. These nations said to them, ‘Return, return, O Shulammite [regarded as referring to Israel] (S.S. VII, 1), cling to us, come unto us and we will make you governors, generals, commanders, lieutenants, commanders-in-chief; Return, return, that we may look upon you’  (ib.). ‘We may look’ can only mean, [for the purpose of bestowing] authority, for thus said Jethro to Moses, And you will look out from among all the people able men ... to be rulers, etc. (Ex. XVIII, 21). Hence, ‘Return, return, that we may look upon you.’ Israel, however, replied: What will you see in the Shulammite? (S.S. ib.). What greatness would you confer upon us? Perchance, as it were, a dance of camps (ib.)? Can you, peradventure, confer upon us anything like the greatness which God conferred upon us in the wilderness by giving us the standard of the camp of Judah, the standard of the camp of Reuben, the standard of the camp of Dan, the standard of the camp of Ephraim? Can you give us any such thing? "What will you see in the Shulammite?" What other greatness could you possibly confer upon us? Perchance, "as it were, a dance of camps"? Can you, peradventure, confer upon us anything like the greatness which God conferred upon us in the wilderness, for though we repeatedly sinned He pardoned [This exposition is obtained by a play on the word meholath ‘dance of’, which is here derived from mahal ‘to pardon’. The passage reflects the many attempts made from time to time to seduce Israel from their faith, and Israel's loyalty in spite of them.] us again and again, and assured us, ‘And you camp shall be holy’   (Deut. XXIII,15)? Balaam also looked at them and his eye came out [as he gazed] upon them, for he could not touch them; as it is said, And Balaam lifted up his eyes, and he saw Israel dwelling tribe by tribe (Num. XXIV, 2); this refers to the standards. So he began to say, ‘Who can touch these people? They know their ancestry and their families,’ as it is said, ’dwelling tribe by tribe’ [An inordinate importance is apparently attached in the whole of this passage to the fact that the Israelites were organized under standards. This phrase, however, ‘they know their ancestry and their families,’ may provide a clue to what the Rabbis were really insisting upon, viz. loyalty to the past and purity of family life, and this they saw symbolized in the standards.] (ib.). From here we learn that the standards gave both greatness and protection [from immorality, since the standards were a means of enabling them to recognize their ancestry and family relationships] to Israel. So it says, EVERY MAN WITH HIS OWN STANDARD.

 

5. Another exposition of the text, EVERY MAN WITH HIS OWN STANDARD. This bears on what the Scripture says: You are beautiful, O my love, as Tirzah (S.S. VI, 4) which means[The comparison with Tirzah which is but the name of a city]: ‘I, [says God to Israel], am easily reconciled [even though you may have temporarily incurred My displeasure through sin] (mithrazeh) to you’; or, ‘You are acceptable (mithrazim) to Me’ [by reason of your learning, noble deeds, and repentance]; or, ‘You obtain favor (mithrazim) by virtue of sacrifice,’ as it is said, And favor will be obtained (wenirzeh) for him to make atonement for him (Lev. I, 4). [Scripture continues:] Comely as Jerusalem (S.S. ib.), meaning: Like those bands of ministering angels who fear Me and are whole-heartedly devoted to Me (Jerusalem is read as two words: Jeru (yeru), fearing, and shalem, whole-hearted. This exposition like the preceding is based on the apparent inaptness of comparing a people to a city). [Then it concludes:] ‘Terrible as an army with standards’ (ib.). In what way, [asks God of Israel], are you ‘like an army with standards’? By reason of the standards which I have given you. David saw this and said, He has not dealt so with any nation (Ps. CXLVII, 20), only with His own people. This explains, EVERY MAN WITH HIS OWN STANDARD, etc.

 

6. Another exposition of the text, EVERY MAN WITH HIS OWN STANDARD. Consider the verse, He found him in a desert land, etc. (Deut. XXXII, 10). It was a great find that the Holy One, blessed be He, came across in Israel, as it is said, I found Israel like grapes in the wilderness [i.e. they afforded God as much delight as grapes to a hungry man traveling in the wilderness] (Hos. IX, 10). Hence, ‘He found him in a desert land’; for the world was a desert before Israel came out of Egypt (barren and devoid of the knowledge of a true God and His worship). And in the waste, a howling wilderness (Deut. ib.); waste and howling was the world before Israel came out of Egypt and before they received the Torah. He did not tarry, but as soon as Israel departed from Egypt and received the Torah, what does Scripture say? He compassed him about, He gave him understanding (i.e. ‘cared for him’), He kept him as the apple of His eye  (ib.). ‘He compassed him about’ means that He set clouds of glory around them. ‘He gave him understanding’ means that He made them comprehend the words of the Torah. ‘He kept him’: Happy the ears that heard this! To what extent did He love them, to what extent did He guard them, to what extent did He keep them? As it were, even as much ‘as the apple of His eye’. See how He guarded them, yea to what extent He guarded them, and how He kept them! For God said to Moses: ‘O Moses, tell them that they will make a Tabernacle [the Tabernacle was, as it were, ‘the apple of His eye’] in their midst, and I will, as it were, abandon the heavens and come down and dwell among them.’ Moreover, He even organized them under separate standards [which were stationed about the Tabernacle] in His name. The Holy One, blessed be He, said to Moses: ‘Organize them under standards in My name. Why? Because they are My children,’ as it is said, You are the children of the Lord your God (Deut. XIV, 1). And they are My hosts [like the very angels]; for so it is said, And I will bring forth My hosts, My people the children of Israel, out of the land of Egypt (Ex. VII, 4). And thus it says, The standard of the camp of Judah, according to their hosts (Num. II, 3). And because they are My hosts I will organize them under standards in My name. This is the implication of the text, EVERY MAN WITH HIS OWN STANDARD.

 

7. ACCORDING TO THE ENSIGNS (II, 2). There were distinguishing signs for each prince; each had a flag and a different color for every flag, corresponding to the precious stones on the breast (Hebrew: ‘heart’) of Aaron. It was from these that governments [the Vilna ed. has the singular and ‘the state’, which might refer to Rome] learned to provide themselves with flags of various colors. Each tribe had its own prince and its flag whose color corresponded to the color of its stone. [In Aaron's breast-plate] Reuben's stone was ruby and the color of his flag was red; and embroidered thereon were mandrakes (See: Gen. XXX, 14: And Reuben went in the days of wheat harvest, and found mandrakes in the field). Simeon's was topaz and his flag was of a green color; the town of Shechem was embroidered thereon (his prowess and his self-sacrifice in the interest of morality were demonstrated at Shechem - cf. Gen. XXXIV, 25 f.). Levi's was smaragd and the color of his flag was a third white, a third black, and a third red; embroidered thereon were the Urim and Thummim (cf. Deut. XXXIII, 9). Judah's was a carbuncle and the color of his flag was something like the heavens; embroidered on it was a lion (to which he was likened by Jacob in his final blessings - cf. Gen. XLIX, 9). Issachar's was a sapphire and the color of his flag was black like stibium, and embroidered thereon was the sun and moon, in allusion to the text, And of the children of Issachar, men that had understanding of the times [they were the astronomers and calendar experts] (I Chron. XII, 33). Zebulun's was an emerald and the color of his flag was white (like silver, symbolical, according to R. Bechaye, of their great wealth), with a ship embroidered thereon, in allusion to the text, Zebulun will dwell at the shore of the sea (Gen. XLIX, 13). Dan's was jacinth and the color of his flag was similar to sapphire (they were the great merchants and seafaring traders), and embroidered on it was a serpent, in allusion to the text, Dan will be a serpent in the way (Gen. XLIX, 17). Gad's was an agate and the color of his flag was neither white nor black but a blend of black and white; on it was embroidered a camp, in allusion to the text, Gad, a troop will troop upon him (ib. 19). Naphtali's was an amethyst and the color of his flag was like clarified wine of a not very deep red; on it was embroidered a hind, in allusion to the text, Naphtali is a hind let loose  (ib. 21). Asher's was a beryl and the color of his flag was like the precious stone with which women adorn themselves; embroidered thereon was an olive-tree, in allusion to the text, As for Asher, his bread will be fat (ib. 20). Joseph's was an onyx and the color of his flag was jet black; the embroidered design thereon for both princes, Ephraim and Manasseh, was Egypt, because they were born in Egypt. On the flag of Ephraim was embroidered a bullock, in allusion to the text, His firstling bullock (Deut. XXXIII, 17), which applies to Joshua [firstling bullock is taken to mean ‘first in rank and power’] who came from the tribe of Ephraim. On the flag of the tribe of Manasseh was embroidered a wild ox, in allusion to the text, And his horns are the horns of the wild-ox (Deut. XXXIII, 17), which alludes to Gideon son of Joash who came from the tribe of Manasseh. [This passage on Joseph is not quite clear. Reference is made to Joseph's flag, though, in fact, there was no separate tribe of Joseph; nor is the meaning of the phrase ‘the embroidered design thereon for both princes, Ephraim and Manasseh, was Egypt’ quite certain. It apparently means that Ephraim and Manasseh were both included in one twin flag. Egypt was depicted across the whole of it, the background of which was entirely black, yet the flag was divided into two (perhaps by a vertical or horizontal line), and each part bore a device representing its particular tribe. Another explanation might be that they each had a separate flag, placed side by side, while a third flag represented Joseph as a whole. This seems rather less likely.] Benjamin's was jasper and the color of his flag was a combination of all the twelve colors; embroidered thereon was a wolf, in allusion to the text, Benjamin is a wolf that ravens (Gen. XLIX, 27). The reason, then, why it is said, ACCORDING TO THE ENSIGNS is because each prince had his own distinguishing sign.

 

8. ACCORDING TO THEIR FATHER'S HOUSE [E.V. BY THEIR FATHERS HOUSES. The reason for the change will become evident in the course of the passage]. The text need simply have read, ‘Every man with his own standard, according to the ensigns will the children of Israel pitch.’ What, then, is the purpose of the statement ACCORDING TO THEIR FATHER'S HOUSE? [FATHER'S HOUSE is apparently superfluous, since the chapter distinctly enumerates each tribe separately. Hence it must be explained differently.] The following Scriptural verse has a bearing on this: I will fetch my knowledge from afar [i.e. from a distant past], and will ascribe righteousness/generosity to my Maker (Job XXXVI, 3). When the Holy One, blessed be He, told Moses, ‘Organize them [Israel] under standards in accordance with their desire,’ Moses began to feel distressed. He thought, ‘Now strife will arise among the tribes; for if I bid the tribe of Judah camp on the east side of the Tabernacle and he says, “I will accept only the south,” and the same applies to Reuben and the same to Ephraim and to each of the other tribes, what am I to do?’ The Holy One, blessed be He, therefore said to him, ‘Moses, why should that trouble you? They have no need of you. They know their places full well themselves. They are in possession of a testament left them by Jacob their father, which tells them how to camp under their standards. I am not going to make any changes. They already have a traditional order from Jacob their father: in the same way that they disposed themselves round his bier, when they carried him, so shall they dispose themselves round the Tabernacle.’ For R. Hama, son of R. Hanina, said: When our father Jacob was about to depart from the world he summoned his sons--as it is written, And Jacob called unto his sons (Gen. XLIX, X)--and he blessed them and commanded them concerning the ways of God, and they acknowledged the Divine sovereignty. Having concluded his address, he said to them, ‘When you carry me to my last resting-place you must escort me with proper reverence and respect. No other man will touch my bier; neither an Egyptian nor any of your children, because you have taken wives from the daughters of Canaan ‘For this reason Scripture says, And his sons did unto him according as he commanded them (Gen. L, 12); his ‘sons’ but not his ‘grandsons’. And his sons carried him  (ib. 13). How did he command them to do it? He said to them: ‘My children, when my bier is being carried, Judah, Issachar, and Zebulun will be on the east side; Reuben, Simeon, and Gad will be on the south side; Ephraim, Manasseh, and Benjamin will be on the west side; Dan, Asher, and Naphtali will be on the north side; Joseph will not carry at all, for he is a king and must be shown due honor; neither will Levi carry because he will carry the ark, and he that is to carry the ark of Him who is the life of all worlds must not carry the coffin of the dead. If you will comply with these orders and carry my bier as I have commanded you, God will in the future cause you to camp beneath standards.’ When he died, they bore him as he had commanded them, as it is said, ‘And his sons did unto him according as he commanded them.’ Thus we can explain the verse [quoted above], ’I will fetch my knowledge from afar, and will ascribe righteousness/generosity to my Maker’; for it was from Jacob that they had obtained the knowledge how they were to camp under their standards. ‘And will ascribe righteousness/generosity to my Maker,’ that is, to the Holy One, blessed be He, Who acted beneficently with Israel, and Who, in order to give them good reward for having fulfilled the command of their father, bade them camp under standards only in the manner in which their father had commanded them. Therein He acted with righteousness/generosity toward them, since He made no alteration, so as not to cause strife among them. This is the reason why it is said, ACCORDING TO THEIR FATHER'S HOUSE; in the same manner as they had disposed themselves around the bier of their father, so will they camp. This explains the text, ACCORDING TO THEIR FATHER'S HOUSE WILL THE CHILDREN OF ISRAEL CAMP.

 

9. A GOOD WAY OFF WILL THEY PITCH ROUND ABOUT THE TENT OF MEETING (Num. II, 2). We have learned elsewhere [Er. IV, (49b); v. Tan. II, 9]: ‘One who wishes to observe the Sabbath rest while on a journey should make his abode within [an imaginary] circle with himself as the centre and having a radius of four cubits.’ These are the words of R. Hanina. He is then permitted to move objects on the Sabbath within the four cubits. He may declare, ‘Let my abode for the Sabbath be on this spot where I am,’ and he acquires, by virtue of the spot, the right to walk within 2,O00 cubits in all directions. How much is four cubits? R. Judah says: Sufficient room to enable him [to lie prostrate] and to take an object lying at his feet and place it near his head [this is based on Ex. XVI, 29: Abide every man in his place. R. Judah defines ‘his place’ as in the text]. One who observes the Sabbath rest in an inhabited place, even though it be as large as Antioch, may walk about in all parts of it and within 2,000 cubits outside it. One who observes the Sabbath in a cave, even though it be like the cave of Zedekiah, which was eighteen miles long, may walk through the whole of it and within 2,000 cubits outside it in any direction he pleases. Whence did they [the Sages] find support for the regulations regarding the Sabbath walking-limit in the Torah [i.e. for this distance of 2,000 cubits]? From what is said, And you will measure without the city for the east side two thousand cubits, and for the south side two thousand cubits, and for the west side two thousand cubits, and for the north side two thousand cubits, etc. (Num. XXXV, 5). So also you will find in the case of Joshua who, when he went to destroy Jericho, said to them [Israel], ‘It will be necessary for you to observe the Sabbath rest there. Do not move away from the ark further than 2,000 cubits on any side, so that you may be permitted to come and pray before the ark on the Sabbath day.’ So it likewise says,  Yet there will be a space between you and it, about 2,000 cubits by measure (Josh. III, 4). You will also find that when the Holy One, blessed be He, informed Moses that he would cause Israel to camp under standards, He told him, ‘Cause them to camp at a distance, in every direction, of 2,000 cubits,’ as it is said, A GOOD WAY OFF WILL THEY PITCH ROUND ABOUT THE TENT OF MEETING. What is meant by A GOOD WAY OFF? R. Isaac said: At a distance of a mile, which is 2,000 cubits. And how do we know that the expression A GOOD WAY OFF denotes a distance of a mile? We derive it from an analogous use of the phrase ‘A good way off’. It is written here, A GOOD WAY OFF WILL THEY PITCH ROUND ABOUT THE TENT OF MEETING, and it is written elsewhere, And she went, and sat her down ... a good way off, at a distance of about a bowshot; for she said: Let me not look upon the death of the child. And she sat a good way off, and lifted up her voice, and wept (Gen. XXI, 16). As in the latter case it denotes a mile, so here also it denotes a mile. And whence is it inferred that the expression, ‘A good way off,’ used in the case of Hagar denotes a mile? [By the analogy of expressions.] It is written in her case ’at a distance’ and it is written elsewhere a distance. ‘But there will be a distance between you and it, about 2,000 cubits by measure’ (Josh. III, 4). As in the latter case it denotes a mile, so also in the former case it denotes a mile.

 

 

 

Ketubim Targum Tehillim (Psalms) 91

 

JPS Translation

TARGUM

1. O you that dwells in the covert of the Most High, and abides in the shadow of the Almighty;  

1. He who makes his presence abide in secret is the Most High; he will lodge in the shadow of the clouds of the glory of Shaddai.

2. I will say of the LORD, who is my refuge and my fortress, my God, in whom I trust,

2. David said: “I will say to the Lord, ‘My confidence and my strong fortress;’ my God, I will trust in his Word.”

3. That He will deliver you from the snare of the fowler, and from the noisome pestilence.

3. For He will deliver you, Solomon my son, from the snare and the obstacle, from death and confusion.

4. He will cover you with His pinions, and under His wings will you take refuge; His truth is a shield and a buckler.

4. With the shelter of His presence He will shelter you, and you will be confident under the shelter of His glory; His faithfulness is a shield and buckler.

5. You will not be afraid of the terror by night, nor of the arrow that flies by day;

5. Be not afraid of the terror of demons who walk at night, of the arrow of the angel of death that he looses during the day;

6. Of the pestilence that walks in darkness, nor of the destruction that wastes at noonday.

6. Of the death that walks in darkness, of the hand of demons that attacks at noon.

7. A thousand may fall at Your side, and ten thousand at Your right hand; it will not come near you.

7. You will invoke the holy name; a thousand will fall at your left side, and ten thousand at your right; they will not come near you to do harm.

8. Only with your eyes will you behold, and see the recompense of the wicked/lawless.

8. Only with your eyes you will watch, and you will see the wicked/lawless as they are destroyed.

9. For you have made the LORD who is my refuge, even the Most High, your habitation.

9. Solomon answered and said: “For You are my confidence, O Lord; in the highest dwelling place You have placed the house of Your presence.”

10. There will no evil befall you, neither will any plague come near your tent.

10. The lord of the world responded and thus he said: “No harm will happen to you; and no plague or demon will come near to your tents.”

11. For He will give His angels charge over you, to keep you in all your ways.

11. For He will command His angels concerning you to guard you in all your ways.

12. They will bear you upon their hands, lest you dash your foot against a stone.

12. They will lift you up by their strength, lest you stumble on the evil impulse, which is likened to the stones at your feet.

13. You will tread upon the lion and asp; the young lion and the serpent will you trample under feet.

13. You will trample on the lions’ whelp and the adder; you will tread down the lion and the viper.

14. ‘Because he has set his love upon Me, therefore will I deliver him; I will set him on high, because he has known My name.

14. Because he has taken pleasure in My Word, and I will deliver him; I will exalt him because he knows My name.

15. He will call upon Me, and I will answer him; I will be with him in trouble; I will rescue him, and bring him to honor.

15. He will pray in My presence and I will answer him; I am with him in distress, I will save him and glorify him.

16. With long life will I satisfy him, and make Him to behold My salvation.’

16. I will satisfy him with length of days; I will show him My redemption.

 

 

 

 

The Midrash on Psalms (Midrash Tehillim): Psalm 91 

 

I. Will the Most High dwell in the secret place? [Yea], the Almighty will abide in the shadow (Ps. 91:1). These words are to be considered in the light of what Scripture says elsewhere: But will God in very truth dwell on the earth? Behold, heaven and the heaven of heavens cannot contain You; how much less this house that I have built! (I Kings 8:27). R. Huna began his comment by quoting, in the name of R. Idi, My horn have You exalted like the horn of the reem (Ps. 92:11). Once, while David was tending the flock, he climbed upon the reem which was asleep, and then discovering what he had mounted, he was exceedingly afraid and vowed to the Holy One, blessed be He, that if God would bring him down safely thence, he would build the Temple to the height of the reem, one hundred cubits, as is said And he built His sanctuary like the ramim (Ps. 78:69).

 

It is argued that Solomon composed this Psalm. It was composed, however, by none other than Moses, and by the secret place he meant the Holy of Holies which Solomon was to make twenty cubits by twenty cubits, the Holy of Holies which Moses made having been ten cubits by ten cubits.

 

R. Judah bar Simon taught: Moses heard three commandments from the Divine Power which took him aback. (1) When God commanded: Then will they give every man a ransom for his soul (Ex. 30:12), Moses said: “Can his riches be the ransom of a man’s soul?” (Prov. 13:8). Can man give any ransom for his soul? Thereupon, according to R. Meir, the Holy One, blessed be He, let Moses see a coin of fire, and said: This they will give (Ex. 30:13), as if to say “They need give only as much as this.” (2) Afterwards, when God said to Moses: Command unto the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire … you will observe to offer unto Me in its due season (Num. 28:2), Moses replied: Since Lebanon is not sufficient fuel, nor the beasts thereof sufficient for burnt-offerings (Isa. 40:16), can man provide enough rams for the offerings? The Holy One, blessed be He, said: Upon your life, it is not as you think. I require of you nothing other than that The one lamb you will offer in the morning, and the other lamb you will offer at dusk (Num. 28:4). (3) And in like manner, when the Holy One, blessed be He, said to Moses: And let them make Me a sanctuary (Ex. 25:8), Moses said: Can man make a holy place for the Divine Presence to dwell within? Behold, heaven and the heaven of heavens cannot contain You (1 Kings 8:27)! The Holy One, blessed be He, said to him: When I so desire, not even the whole world can contain My glory, nor even the glory of one of My attendants. But of you I require nothing other than twenty cubits in the north, twenty cubits in the south, and eight cubits in the west. Hence Will the Most High dwell in a secret place? [Yea], the Almighty will abide in the shadow, for God abode in the shadow of the sanctuary built by Moses.

 

Another comment. Who composed this Psalm? He that dwelt in the secret place of the Most High and abode in the shadow of the Almighty. What man abode in the shadow of God? What man sat in the secret place of the world? Moses, who sat in the secret place of the Most High and also abode in the shadow of the Almighty.

 

Another explanation: He ... will abide in the shadow of the Almighty – that is, in the shadow of Bezalel.

 

R. Prozdok bar Nahsha taught in the name of R. Judah bar R. Simon: The Most High dwells in a secret place means that God sees all that is done in the world, but He Himself cannot be seen; and The Almighty will abide under the shadow means that the Almighty abode under the shadow which Bezalel made.

 

As Moses was going up to heaven, he recited the Psalm against evil spirits which begins with He that dwells in the secret place of the Most High, will abide in the shadow of the Almighty.

 

II. I will say of the Lord, He is my refuge (Ps. 91:2), that is, “my shield”; and my stronghold, that is, “my fortress.” He is my God in whom I trust (ibid.), for in His name I hunt the wicked/lawless and cast them down into Gehenna. Surely, He will deliver you from the snare of the bait-layer (ibid. 91:3)—that is, from the hunter’s net; and from the noisome pestilence (ibid.)—that is, from the pestilence which brings destruction to the world.

 

His truth is a shield and a buckler (Ps. 91:4). R. Simeon ben Lakish taught that God said: I provide armor for any man who gives himself to the truth of Torah. R. Simeon ben Yohai said: The truth of Torah is itself a coat of armor. R. Simeon ben Yohai also said: The coat of armor which the Holy One, blessed be He, gave to Israel on Sinai, has the Ineffable Name written upon it.

 

III. You will not be afraid of the terror by night, nor of the arrow that flies by day (Ps. 91:5). R. Berechiah said: There is a demon that flies like a bird, darting forth like an arrow. And what saves you from him? Your letting the mother bird go when a nest is emptied. This we know from the verse quoted above, which may be read He will deliver you because of the snare of the bait-layer: Since snare in this context can refer only to a bird-snare, as in the verse “Will a bird fall in a snare upon the earth?” (Amos 3:5), therefore this precept of Scripture is being alluded to: If a bird’s nest chance to be before you in the way … you will not take the dam with the young; you will in any wise let the dam go (Deut. 22:6-7).

 

Of the pestilence that walks in darkness, nor of the destruction that wastes at noonday (Ps. 91:6). The Rabbis said: The latter words refer to a demon. R. Judah said, in the name of R. Jose, that the demon brings destruction – that is, lays waste – brings destruction throughout the forenoon.

 

R. Huna said in the name of R. Jose: The demon “Bitter Destruction” is covered with scale upon scale and with shaggy hair, and he glares with his one eye, and that eye is in the middle of his heart. He has no power when it is cool in the shade and hot in the sun, but only when it is hot in both shade and sun. He rolls like a ball, and from the seventeenth day in Tammuz to the ninth day in Ab he has power after the fourth hour in the day and up to the ninth hour. And every man who sees him falls upon his face. Hezekiah saw him and fell upon his face. R. Phinehas the Priest bar Hama said: I know of a man who saw

him and fell flat upon his face and became an epileptic.

 

R. Samuel bar R. Isaac used to tell schoolmasters that at the fourth hour of the day they should release the children. R. Johanan used to tell schoolmasters that between the seventeenth day in Tammuz and the ninth day in Ab, they should not strike the children. Hence it is said Nor of the destruction that wastes at noonday (Ps. 91:6).

 

IV. A thousand will fall [in] at your [left] side, and ten thousand at your right hand (Ps. 91:7). R. Isaac said: To the left hand, which is empowered to perform the commandment of Tefillin, are assigned a thousand angels to preserve a man from demons; but of the right hand, which is empowered to perform many commandments, it is written Ten thousand to your right—that is, ten thousand angels are assigned to it to save a man from demons.

 

R. Hanina bar Abbahu taught: Scripture does not say “will be assigned to you,” but says will fall, and this implies that if a thousand demons should come against a man’s left, they will fall before it, because it is empowered to perform a single commandment, but that even if ten thousand demons should come against the right, they will fall before it, because the right is empowered to perform many commandments.

 

Ordinarily, when a thousand men are assigned to one man, he is obliged to feed them, seeing that they are assigned to him for his well-being, to preserve him. But the Holy One, blessed be He, assigns a thousand angels to the left of a man, and ten thousand to his right for the man’s well-being, to preserve him, and yet declares that the angels will not come near you (ibid.) for you to feed them. Yea, with your eyes will you look on (ibid. 91:8), that is, look on with satisfaction while the wicked/lawless perish, for the verse ends by saying And see the recompense of the wicked/lawless (ibid.).

 

V. For You, O Lord, who are my refuge, has made Your habitation on high (Ps. 91:9). R. Hanina taught: The saying has it that we notice life only as we are losing it, as we notice the eye only when it becomes inflamed. [This refers to the argument above in which Israel complained to God:] “You have put upon us the task of keeping the Law here below, but Your dwelling-place You have put on high.”

 

There will no evil befall you (Ps. 91:10). R. Johanan taught: Before the Tabernacle was erected, demons used to throw themselves upon mortals, but after it was erected, no plague came near Your Tabernacle (ibid.)

 

R. Simeon ben Lakish asked R. Johanan: “But to prove this, why go to the Book of Psalms? Is it not written The Lord bless you, and keep you (Num. 6:14), that is, ‘Keep you from the demons,’ and is not this verse immediately followed by And it came to pass on the day that Moses had made an end of setting up the Tabernacle (ibid. 7:1)?”

 

VI. For He will give His angels charge over you to keep you in all your ways (Ps. 91:11). R. Judah taught: Which is the greater, he who gives leave or he who takes leave? When Jacob wrestled with the angel, mark what is written! So he strove with an angel, and prevailed (Hos. 12:5). And what did the angel say? Let me go, for the day breaks (Gen. 32:27). Thus Jacob gave leave to the angel, [thereby proving himself the greater].

 

R. Jose taught: Which is the greater, he who bears up another or he who is borne up? He who is borne up is the greater, for it is written Angels ... will bear you up in their hands (Ps. 91:12).

 

R. Judah, R. Nehemiah, and the Rabbis differed. R. Judah maintained: At the time when Jacob was meditating in doubt, he asked: “Will I be the begetter of twelve tribes?” What did he do? He took twelve stones and placed them under his head, and said: “If all the stones are made into one stone, I will know that I am to beget twelve tribes.” So thinking, he directed his heart to his Creator, And he took ... of the stones of the place (Gen. 28:11), and they were made one stone.

 

R. Nehemiah maintained: There were three stones. And Jacob said: “If the Holy One, blessed be He, is to confer His name upon me, as He conferred it on my fathers [Abraham and Isaac], the stones will all be made into one stone.” And, as it is said, He took ... of the stones of the place (ibid.), and when he arose, he found all of them made into one stone. And the proof that all of them were made into one stone? Because it is then said And Jacob ... took the stone (ibid. 28:18).

 

The Rabbis maintained: Jacob took two stones, two being the least number of the plural. And do you wonder at the fusion of the stones? R. Hanina in the name of R. Abbahu, in the name of R. Simeon ben Yohai, cited the following verses, For, behold, the Lord comes forth out of His place and will come down, and tread upon the high places of the earth (Micah 1:3), And the mountains will be molten under Him (ibid. 1:4), and commented: If the mountains melt under Him, when the Holy One, blessed be He, merely comes forth, all the more likely [the fusion of the stones into one] since it is written And, behold the Lord stood on it (Gen. 28;13).

 

In the name of R. Abbahu, in the name of R. Johanan, R. Hanina said further: Where was Jacob at that moment? The angels bore him up, as is said: Angels … will bear you up in their hands (Ps. 91:12).

 

VII. Another version: The Rabbis maintained that there were two stones—two being the least number of the plural. When Jacob arose early in the morning, he found that the stones had become one stone, and he fell into great fear, saying: “The house of the Holy One, blessed be He, is in this place and I was not aware of His presence,” as is said And he was afraid, and said: “How full of awe is this place! this is none other than the house of God, and this is the gate of heaven” (Gen. 28:17). From the latter words the Rabbis inferred that when a man prays in Jerusalem, it is as though he prays before the throne of glory, for the gate of heaven is in Jerusalem, and a door is always open for the hearing of prayer, as is said This is the gate of heaven (ibid.).

 

When Jacob returned to gather up the stones and found they had become one stone, he took the stone and set it up for a pillar in the middle of the place; and oil came down from heaven for him, and he poured the oil upon the pillar, as is said And Jacob … poured oil unto the top of it (ibid. 28:18).

 

What did the Holy One, blessed be He, do? Like a man setting in place the central pole of a tent, He raised His right foot and drove the stone down into the very bottom of the deeps and made it the pillar of the earth. Therefore, it is called the spindle stone, for it is the very navel of the earth, from which the whole earth is stretched out. And upon the stone is the house of the Lord, as is said And this stone, which I have set up for a pillar, will be God’s house (Gen. 28:22).

 

And Jacob prostrated himself on the earth before the spindle stone and prayed to the Holy One, blessed be He, saying: Master of the universe, if You will bring me back to this place in peace, I will then sacrifice thank-offerings and burnt-offerings to You, as is said And Jacob vowed a vow, saying ... This stone will be God’s house (ibid. 28:20,22). And as he vowed, so he performed. And then, leaving behind him the well, the well that had hitherto traveled before him, he took one step and in the wink of an eye was in Haran, as is said And Jacob lifted up his feet, and came into the land of the people of the east (Gen. 29:1), and as it is also said And Jacob went from the Well of Sheba, and came to Haran (ibid. 28:10). Scripture says of Jacob, When you go, your step will not be straitened; and if you run, you will not stumble (Prov. 4:12).

 

R. Abbahu said in the name of R. Jobanan: The angels bore up Jacob, as is said Angels ... will bear you up in their hands (Ps. 91:11-12). And the steps of Jacob were not shortened and his strength was not subdued, and mighty man that he was, he rolled the stone away from the well’s mouth, and the well gushed up, the water brimming over. The herdsmen looked and were astonished that Jacob had rolled the stone away by himself since all of them together could not roll away the stone, for the herdsmen used to say: We cannot, until all the flocks be gathered together, and they roll the stone from the well’s mouth ...  But when Jacob went near, he rolled the stone from the well’s mouth (Gen. 29:8-10).

 

VIII. You will tread upon the serpent and asp (Ps. 91:13). R. Levi taught: All the twelve months that Noah was in the ark he trod upon serpents and scorpions, and they did no harm to him, as is said You will tread upon the serpent and asp because he has set his love upon Me (Ps. 95:14).

 

R. Joshua ben Levi said in the name of R. Phinehas ben Jair: Why is it that when the children of Israel pray in this world, they are not answered? it is because they do not know the Ineffable Name. But in the time-to-come, when the Holy One blessed be He, will let them know His name, as is said Therefore My people will know My name (Isa. 52:6), then, when the children of Israel pray, they will be answered, for it is said He will call Me, and I will answer him (Ps. 91:15). This means, R. Isaac taught in the name of R. Hiyya: Should they seek Me, when trouble comes upon them, I will answer them at once.

 

He will call upon Me, and 1 will answer him; I will be with him in trouble; I will deliver him. And I will honor Him (Ps. 91:15). Thus again Scripture says, And call upon Me in the day of trouble; I will deliver you, and you will honor Me (Ps. 50:15). By this, Asaph meant: Him who can deliver you, Him honor with prayer. God got you out of trouble and gave you a way out, and He will again get you out of trouble. Hence, it is said I will rescue him. And I will honor Him.

 

With long life will I satisfy him, and make him to behold My salvation (Ps. 91:16). R. Abbahu taught: This is one of the difficult verses in which the salvation of the Holy One, blessed be He, is declared to be the salvation of Israel.

 

 

 

Ashlamatah: Isaiah 55:13 – 56:8

 

13. Instead of the thorn will come up the cypress, and instead of the brier will come up the myrtle; and it will be to the LORD for a memorial, for an everlasting sign that will not be cut off. {P}

 

1. Thus says the LORD: Keep you justice, and do righteousness/generosity; for My salvation is near to come, and My favor to be revealed.

2. Happy is the man that does this, and the son of man that holds fast by it: that keeps the Sabbath from profaning it, and keeps his hand from doing any evil. {S}  

 

3. Neither let the alien, that has joined himself to the LORD, speak, saying: ‘The LORD will surely separate me from His people;’ neither let the eunuch say: ‘Behold, I am a dry tree.’  {P}

 

4. For thus says the LORD concerning the eunuchs that keep My Sabbaths, and choose the things that please Me, and hold fast by My covenant:

5. Even unto them will I give in My house and within My walls a monument and a memorial better than sons and daughters; I will give them an everlasting memorial, that will not be cut off. {S}

 

6. Also the aliens, that join themselves to the LORD, to minister unto Him, and to love the name of the LORD, to be His servants, every one that keeps the Sabbath from profaning it, and holds fast by My covenant:

7. Even them will I bring to My holy mountain, and make them joyful in My house of prayer; their burnt-offerings and their sacrifices will be acceptable upon Mine altar; for My house will be called a house of prayer for all peoples.

8. Says the Lord GOD who gathers the dispersed of Israel: Yet I will gather others to him, beside those of him that are gathered.

 

 

 

Special Ashlamatah: Isaiah 40:1-26

 

1. Comfort you, comfort you My people, says your God.

2. Bid Jerusalem take heart, and proclaim unto her, that her time of service is accomplished, that her guilt is paid off; that she has received of the LORD'S hand double for all her sins. {S}

 

3. Hark! one calls: ‘Clear you in the wilderness the way of the LORD, make plain in the desert a highway for our God.

4. Every valley will be lifted up, and every mountain and hill will be made low; and the rugged will be made level, and the rough places a plain;

5. And the glory of the LORD will be revealed, and all flesh will see it together; for the mouth of the LORD has spoken it.’ {P}

 

6. Hark! one says: ‘Proclaim!’ And he says: ‘What will I proclaim?’ ‘All flesh is grass, and all the goodliness thereof is as the flower of the field;

7. The grass withers, the flower fades; because the breath of the LORD blows upon it - surely the people is grass.

8. The grass withers, the flower fades; but the Word of our God will stand for ever.’ {S}

 

9. O you that tells good tidings to Zion, get you up into the high mountain; O you that tells good tidings to Jerusalem, lift up your voice with strength; lift it up, be not afraid; say unto the cities of Judah: ‘Behold your God!’

10. Behold, the Lord GOD will come as a Mighty One, and His arm will rule for Him; behold, His reward is with Him, and His recompense before Him.

11. Even as a shepherd that feeds his flock, that gathers the lambs in his arm, and carries them in his bosom, and gently leads those that give suck. {S}

 

12. Who has measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?

13. Who has meted out the spirit of the LORD? Or who was His counselor that he might instruct Him?

14. With whom took He counsel, and who instructed Him, and taught Him in the path of right, and taught Him knowledge, and made Him to know the way of discernment?

15. Behold, the Gentiles are as a drop of a bucket, and are counted as the small dust of the balance; behold the isles are as a mote in weight.

16. And Lebanon is not sufficient fuel, nor the beasts thereof sufficient for burnt-offerings. {P}

 

17. All the Gentiles are as nothing before Him; they are accounted by Him as things of nought, and vanity.

18. To whom then will you liken God? Or what likeness will you compare unto Him?

19. The image perchance, which the craftsman has melted, and the goldsmith spread over with gold, the silversmith casting silver chains?

20. A holm-oak is set apart, he chooses a tree that will not rot; he seeks unto him a cunning craftsman to set up an image, that will not be moved. {S}

 

21. Know you not? Hear you not? Has it not been told you from the beginning? Have you not understood the foundations of the earth?

22. It is He that sits above the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretches out the heavens as a curtain, and spreads them out as a tent to dwell in;

23. That brings princes to nothing; He makes the judges of the earth as a thing of nought.

24. Scarce are they planted, scarce are they sown, scarce has their stock taken root in the earth; when He blows upon them, they wither, and the whirlwind takes them away as stubble. {S}

 

25. To whom then will you liken Me, that I should be equal? Says the Holy One.

26. Lift up your eyes on high, and see: who has created these? He that brings out their host by number, He calls them all by name; by the greatness of His might, and for that He is strong in power, not one fails. {S}

 

 

 

Midrash of Matityahu (Matthew) 19:3-9

 

  1. ¶ Then some Pharisees drew near him to test him. They asked him saying, “Is one permitted to abandon his wife for any reason and give her a Get (bill of divorce)?”
  2. And replying he said, “Have you not read, that He Who made [them] at the beginning [from old] made them male and female”?
  3. And said, “Therefore a man will leave his mother and his father and will join to his wife, and they will become one flesh” (Genesis 2:24)?
  4. So they are no longer two, but one flesh. Therefore what the Creator has yoked together, man is unable to separate.”
  5. They said to him, “If so, then why did Mosheh order a Mitzvah (commandment) to give his wife a written Get (bill of divorce) and send her from his house?”
  6. He said to them, Mosheh, because of the obstinacy of your heart made it permissible for you to release your wives, but from the beginning [from eternity] it was not so.
  7. I tell you that everyone who abandons his wife, if it isn’t due to her adultery, and takes another [wife], is [culpable for the estranged woman’s future] adultery, and he who takes the estranged woman causes adultery.

 

 

 

The Rabbi’s Private Prophetic Study

 

For an in-depth study of the tribes, their characteristics, banners, and organization please see the study by His Honor Rosh Paqid Adon Hillel ben David: http://www.betemunah.org/tribes.doc .

 

It is obvious that this Psalmist this week was impacted by the perfect organization of the tribes in the wilderness symmetrically encamped with their banners at flying over the tents of each of the 12 Princes of Israel, and around the Ark of the Covenant and the encampments of the Tribe of Levi. The idea here is that Israel is meant to be harmoniously one, each tribe with their differing peculiarities, nevertheless one (Echad) before the Torah. There were in fact 13 Tribes in the encampment and 13 ensigns, as the number 13 is the gematria for the words Echad (one/unity) and Ahavah (love). The Torah in the Shema (Deut. 6:4) informs us that G-d is ONE (Echad). And in the first Epistle of Hakham Yochanan (John) we read that G-d is LOVE (Ahavah), as it is said (1 Yochanan 4:7-12):

 

7 Beloved, let us be loving one another, because love is from G-d, and every one loving has been begotten from G-d and knows G-d.

8 The one not loving did not know [or, come to know] G-d, because God is love [or, is as to His essence love].

9 By this was the love of G-d revealed in us, because G-d has sent His only-begotten [or, uniquely-begotten] son into the world (both Israel and King Yeshuah the Messiah), so that we should live through him.

10 In this is love, not that we loved G-d, but that He loved us and sent his son [as] a propitiation concerning our sins.

11 Beloved, if G-d so loved us, we also ought to be loving one another.

12 No one has seen G-d at any time. If we are loving one another, G-d abides in us, and His love has been perfected in us.   

 

The unity of Israel, the unity of the body of Messiah and G-d’s love for it is therefore the main theme of our Psalm for this week.

 

Matityahu, follows the same theme and brings on a teaching of the Master concerning divorce in a metaphorical sense. Whilst Chrstiandom understand this verse literally (because of ignorance of Jewish hermeneutics), the passage needs to be interpreted metaphorically in tone with a Midrash exposition. According to this passage, divorce can only be effected should:

 

a)      either party commits apostasy (one of the metaphorical meanings of ‘adultery’) or,

b)      either party goes into idolatry (another of the metaphorical meanings of ‘adultery’)

c)      either party physically or mentally abuses the other

d)      either party denies the other sex (defrauding the other – cf. 1 Cor. 7:5)

 

That ‘sexual adultery’ is not necessarily reason for divorce is explained to us by Hakham Shaul in 1 Cor. 7:10-16 -

 

10 Now to the ones having married I am giving strict orders [or, instructing] (not I, but the Master): do not let a wife separate from a husband.

11 But if she is separated, let her be remaining unmarried or let her be reconciled to the husband. And stop letting a husband divorce a wife. [cf. Matt 19:3-9]

12 But to the rest I speak (not the Master): if any brother has an unfaithful wife, and she is willing to be living with him, stop letting him divorce her.

13 And a woman who has an unfaithful husband, and he is willing to be living with her, stop letting her divorce him.

14 For the unfaithful husband has been sanctified [or, set apart to God] by the wife, and the unfaithful wife has been sanctified by the husband; for otherwise indeed your children are unclean [or, defiled], but now they are holy [or, set apart to God].

15 But if the unfaithful [spouse] separates himself, let him be separating himself: the brother or the sister has not been bound in such [cases], but G-d has called us in Shalom.

16 For how do you know, O wife, whether you will save the marriage? Or how do you know, O husband, whether you will save the marriage? 

 

Verse 14 clinches this argument since a marriage partner being an unbeliever, does not render the children of that marriage unclean (or defiled), but divorce because of sexual adultery (unfaithfulness in marriage) does, as there will be always a suspicion whether the children are or are not legitimate.

 

The unity of Israel, therefore starts firstly in the unity of G-dly marriages, and unity of G-dly families, loyal to the Sovereign G-d of Israel, Torah, the Torah Sages of Israel, and the King Messiah of Israel. Torah needs to be firstly applied in the homes before it is applied in the community. Without unity at home in the marriage and in the family, everything else slowly falls apart.

 

What a most wonderful theme of unity on this first Shabbat of “Our Consolation.” May all Israel understand this sublime concept and practice it, so that our Messiah may return soon!

 

Shalom Shabbat!

 

Hakham Dr. Yosef ben Haggai